Concerning the Lords Day, State of the Church of Rome, Execution of Priests, Position 1
THE FIRST POSITION. THE LORDS DAY, commonly called Sonday, is an ordinance of GOD.
IF this bee true, that man is not to pollute aAct. 10 15what God hath ſanctified; and If Saturday (ſo called) were ſanctified by God, I appeale to the conſciences of Gods people for iudgement, whether Man can make Saturday common, without warrant from God himſelfe. If not; then Saturday is made common, either in regard of ſome Ceremonie, or by God himſelfe, for ſome other ſpeciall cauſe: As hee permitted a man vncleane, bNumb. 9, 10, 11.or in a long iourney, to make common the Paſſeouer (which otherwiſe was to be kept) in the firſt monethmonth. That there was no Ceremony in the Iewes Sabbath to bee abrogated by the comming of Chriſt, I hauehave proued in another Diſcourſe, which with ſundrie points concerning the Sabbath, I am deſirous to publiſh hereafter, if God will. In the meane while, I deſire the Reader to conſider theſe briefe notes. 1. That the Sabbath was made cMark. 2, 27. Deut. 5. 14, 15.for man, yea ſo, that great care is had of ſeruants their reſt: which is no ceremoniall reſpect. 2. That the Learned do ſo diſagree about the ſuppoſed Ceremony, that one affirmeth Reſt, and denieth The ſeuenth day; another affirmeth the ſeuenth day, and denieth Rest to be the Ceremony. 3. That the fourth Commandement (which by cōſequence gaue confirmation to Saturday before Chriſt his death, as now to Sonday) and eueryevery word thereof, was dExod. 34. 1. &twiſe written by the finger of God in tables of ſtone: To ſhew, e19, 11. & 20, 1. Deut. 4, 12, 13. 14. Gen. 17, 9, 10, 22, 23.That the Decalogue, as it was preached to the Church immediately by God himſelfe, (before it was written by God, and deliuered to Moſes on the Mount) ſo it is eternall as God himſelfe; As the Goſpell preached by Chriſt himſelfe, who was God as well as Man, is eternall.Gal. 3. 19. Heb. 12. 27. 28. & 21. &c. & 8. 2. Whereas Circumciſion, and the ceremoniall Law, brought from God to the Church by Abraham and Moſes, was temporall. 4. That none of the other nine Commandements (except the ſecond by Papiſts) is ſaid to be in any part ceremoniall. 5. That Saturday of it ſelfe without the conſideration of Rest, or the number Seuen, (both which are alſo liable to Sonday) cannot ſignifie any thing to come. 6. That it was ſanctified fGen. 2. 3.in Paradiſe (though not expreſſely named) and therfore not inſtituted at the firſt, to ſignifie Chriſt to come, and therefore no more a Ceremonie, to be abrogated by the comming of Chriſt, than Marriage which gGen. 2. 23. 24.was alſo inſtituted in Paradiſe, and is figuratiuely applied to ſignifie hEpheſ. 5. 25. &c.the ſpirituall coniunction betweene Chriſt and his Church.
But let it be ſuppoſed, that Saturday was ceremoniall. What other thing is thereupon to be inferred, but, that therefore it ceaſeth to be Gods Holy day? But can we imagine, that God would take no order, that another day ſhould be eſtabliſhed for his owne worſhip? Did hee ſanctifie a Sabbath in the time of innocency, and when there were none to keep it but Adam and Eue? And would he not appoint a Sabbath in the time iMat. 19, 28.of Regeneration, & when his people were kIſa. 2, 2, 3.multiplied, his Sonne lPſal. 110. 1, 2, 3.King in Sion, and the power of his rod ſuch, that (as it was prophecied) His people ſhould come willingly at the time of aſſembling his army in holy beautie? Did he himſelfe, not only inſtitute a Seuenth day in Paradiſe to our firſt Parents, but cōfirmed it alſo mExod. 20, 1, 8.to the Iewes? And will he leaue Christians (n1. Pet. 2, 9. Achoſen generation, and Royall Priest-hood) without a Sabbath ſanctified by his Diuine authoritie; conſidering the Sabbath oExod. 31, 13, 17.is a ſigne that wee may know that hee is the Lord, who doth ſanctifie vsus to be his people? And to what other end, than pEzech. 46, 1, 2, 3.to worſhip him our Sanctifier? Laſtly, when the Paſſeouer was not kept in the firſt monethmonth, becauſe of vncleanneſſe, or a long iourney, did God ſuffer it either to be omitted, or tranſlated, as it ſeemed good to the Iſraelites? Nay, he himſelfe qNum. 19, 10, 11.nominated the fourteenth day of the ſecond monethmonth to be kept for the Paſſeouer in thoſe caſes. Was God ſo zealous for the Paſſeouer, a ceremoniall Sabbath, & therefore temporall? And would hee neglect The ſeuenth day, a morall Sabbath, and therefore eternall? Sith in the fourth precept he commandeth A ſeuenth day to be holy for euer. For as hee commaundeth Worſhip vponupon the Sabbath, preſcribing neither Iewiſh, nor Christian; ſo he commandeth A ſeuenth day to be the Sabbath, preſcribing neither Saturday, nor Sonday. So that the fourth Commandement and eueryevery word thereof (without any alteration) doth belong to Chriſtians, as well as to Iewes. If ſo, then I conclude, that (whether Saturday were made common, becauſe of a ceremony, or for ſome other reſpect) ſome other day in place thereof was ſanctified to holy worſhip, by diuine authoritie.
If it be obiected, that whereas by God himſelfe, the inſtitution of the Iewes their Sabbath, was commanded vntounto Adam, and the cōfirmation therof promulgated to the Iſraelites, with the reſt of the Decalogue: It is ſtrange, that it ſhould ceaſe (not of it ſelfe, as being ceremoniall, but) for ſome other ſpeciall cauſe; and another day appointed in the place thereof, and that by God, and yet it is not knowne, whether immediately, or by whom, God made this alteration; I anſwere; that as God, at the laſt day, will iudge the world rAct. 17. 31by the man whom he hath appointed; ſo in the meane time he doth gouerne the Church by his Sonne, ſPſal. 2. 6. Joh. 5. 22. Col. 3. 1. & 2. 20.whom hee hath placed King in Sion. So that whatſoeuer the Sonne doth is authenticall, and of Diuine authoritie. Not only becauſe hee is God tRom. 9. 5. 1. Tim. 6. 14. 15. 16.bleſſed for euer, but alſo in that he is that great Prophet uDeut. 18. 18. 19. Act. 3. 20. 22.like vntounto Moſes, whom we are to heare; For he doth nothing of himſelfe *Ioh. 3. 32. 33. & 8. 28.but as his Father taught him. But that Chriſt the Sonne of the liuing God ſanctified that other Sabbath day, I thus proue.
If the Sonne bee as faithfull in all his owne houſe, in things concerning the worſhip of God, xHeb. 3. 2. 5. 6.as Moſes the ſeruant; If Chriſt bee the Meſſias, yIoh. 4. 19. 20. 25. 26.who ſhould teach vsus all things: If Moſes preſcribed eueryevery thing belonging to the Tabernacle zExod. 25. 9. 38.euen to a paire of ſnuffers; If the things belonging to the houſe of God, befew in cōpariſon of thoſe which belonged to the Tabernacle of Moſes, becauſe the houre is come, when aIoh. 4. 23.wee muſt worſhip the Father in Spirit and Truth, that is, ſpiritually, bGal. 3. 3.without the intolerable cAct. 15. 10 Gal. 4. 3.yoke of carnall dHeb. 9. 1. 10.rites; If a Sabbath be as neceſſarie vntounto the edification of Chriſt his houſe, as a paire of ſnuffers to the ſeruice of Moſes his Tabernacle: then (without doubt) Saturday being made common, Chriſt appointed ſome other day to be a Sabbath vntounto his people, as the Leuiticall Prieſt-hood being ceaſed, eHeb. 7. 11. 12. Epheſ. 4. 8. 11. 12.he ſanctified another Miniſtery vnderunder the Gospell.
Againe, whereas Chriſt came fMat. 5. 17.not to breake, but to fulfill the Law, and the Law doth command one day of ſeuen to be a Sabbath, as is ſaid; Therefore Chriſt did either cōfirme Saturday, or ſanctifie ſome other day of the weeke: but that he confirmed Saturday none will affirme, therefore, he ſanctified ſome other day of the weeke: Which to be Sonday, I thus proue.
We ſee that Sonday is generally kept holy in all the Churches of Chriſt; And there is nothing to the contrarie, but that it hath been ſanctified In, and ſince the Apoſtles time. If then God, by Chriſt, hath ſanctified a Sabbath vntounto Christians, it muſt neceſſarily follow, that either the Church hath neuer regarded, but neglected the ordinance of GOD, for many hundred yeeres; or elſe, that Sonday was ſanctified by Christ. But the former is not eaſily to bee admitted, conſidering the Church g1. Tim. 3, 15.is the Pillar of truth, therefore the later more willingly to be receaued.
Againe, if the Sonne hIoh. 5, 19, 21.doth whatſoeuer the Father doth; and if the Father hath committed all iudgement to the Sonne, iExo. 22, 23that all men ſhould honor the Sonne, as they honor the Father; then, as the Father ſanctified A ſeuenth day; kGen. 2, 2, 3as on which he finiſhed his works of Creation, and lRom. 1, 19. 20.was declared mightily to be the liuing God, mExod. 31, 13, 17.to his owne honor, (and therfore nIſa. 58, 13.did call it mine holy day) For it was not a ſhadow of Sanctification (as ſome dreaming of a ceremony, do imagine) but A Signe to Gods people of their Sanctifier, that is, A tokē, or memorial that they may know that the Creator is the Lord, who doth ſanctifie them to bee his people: So the Sonne ſanctified that day, o1. Cor. 15, 16, 17, 57. Rom. 8, 34. &whereon he conſummated, and ſealed his workes of Redemption, and was declared mightilie, p1, 4.to be the Sonne of God, to his owne honor. Which was Sonday, called for that reſpect, qReuel. 1, 10.The Lords day, as ſhall bee declared hereafter. For *Leuit. 23, 15, 16. Matth. 28, 1, 5, 6.vponupon that day rRom. 4, 25Chriſt roſe againe for our Iustification, and manifeſted himſelfe to be ſAct. 1, 6, 7, 8, & 2. 1.the ſpirituall King of his Church, by miraculous giuing the power of the Holy Ghoſt vntounto his Apoſtles. So that, Sonday is a ſigne, or memoriall vntounto Christians, that they may know, that the Redeemer is the Lord, who doth ſanctifie them.
If it bee demaunded why Chriſtians ſhould ſo honor the Sonne, that they neglect the Father; and ſo celebrate the memoriall of the Redeemer, that they neglect the memoriall of the Creator? Seeing it is written, tIoh. 4, 23.The houre is come, when the true worſhippers ſhall worſhip the Father in Spirit and Truth; & by the light of nature uAct. 14, 15, & 17, 23, 24God is glorified, as hee is Creator; I anſwere: That it is not ſo; for A ſeuēth day, (though not Saturday) is ſtill ſanctified. Which to be ſufficient to celebrate the Creator, the fourth Commandement preſcribeth neither this, nor that ſeuenth day, but one of ſeuen, doth euidētly proue. So that wheras Sonday is The Lords day, and withall A ſeuenth day, we may obſerue, that Chriſtians *Ioh. 14. 13.glorifie the Father in the Sonne, and celebrate the Creator with the Redeemer. By whom a New creation (though ſpirituall) was performed xIſa. 65. 17. & 66. 21. 22according to the prophecy of Iſaiah.
Laſtly; If it may appeare by the word, that Sonday was confirmed by the Apoſtles practiſe, and preceptiue execution, then Sonday hath authoritie, not from the Church, but from Chriſt. But it appeareth by the word, that Sonday was ſo confirmed; therfore it hath authority not from the Church, but from Christ.
That the ſequele of the Maior may better appeare, I will manifeſt the Minor, by theſe three places of holy writ: viz. Act. 20, 6, 7. and 1. Cor. 16, 2. and Reuel. 1, 10. For, in the firſt place three things are to be obſerued. 1. That Paul abode at Troas ſeuen daies. 2. That it is not ſaid; The Diſciples were called of purpoſe to his preaching, but Being come together to breake bread, that is, to be partakers of the Lords Supper. And 3. That, ready to depart on the morow, he cōtinued his preaching, till midnight; Then it will appeare, that Sonday (there called The first day of the weeke, in reſpect of the Iewes their account, to whom Saturday was the ſeuēth, that is, the laſt day of the weeke) was ſanctified to holy meetings, and exerciſes. And that Paul waited (as at Philippi yAct. 16. 12. 13.for the Sabbath of the Iewes, ſo) at Troas for the Chriſtians their Lords day. Which he would not hauehave done, being an Apoſtle, and hauing ſuch haſt of departure, if Sonday had not been ſanctified, by greater authority than the ordinary authority of the Elders and Brethren.
If it be obiected, that (according to the originall) the words bee One of the Sabbathes, in the two former places, and therfore it is vncertaine, whether Sonday bee meant in thoſe places, rather than Saturday, I anſwere; That, by the ſame reaſon, it is vncertaine whether our bleſſed Sauiour did ariſe againe the third day z1. Cor. 15. 4.according to the Scriptures: For all the Euangelists aMat. 28. 1 Mark. 16. 2. Luke 24. 1. Ioh. 20. 1.vſe the ſame words, when they report, That Mary Magdalen went to ſeeke Chriſt, when he was riſen.
But more fully to confute this Argument, three things are to be noted. 1. That in the originall the numerall (One) is put for the ordinall (First.) For Marke hauing ſaid in the ſecond verſe of his 16. chapter, One of the Sabbathes, ſpeaking of Mary Magdalen her ſeeking of Chriſt, chaungeth the words in the 9. verſe, and ſaith; The First day; ſhewing that Chriſt was riſen. And that Sabbathes is put for Weekes. As in Leuit. 25. 8. it is written; Thou ſhalt number 7. Sabbathes (that is weekes) of yeeres. Secondly it is to be obſerued, That in both places only Chriſtians are ſaid to hauehave theſe meetings: For they, who came together, are called Diſciples & Churches, and are ſaid To breake bread, that is, To receiue the Communion b1. Cor. 10. 16. 17. 18.which none but Chriſtians may do. And therefore in both places the Spirit of God, in two ſundry writers Luke and Paul vſeth theſe words; The first day of the weeke, rather than, The Sabbath day, more diſtinctly to expreſſe that day, which was ſanctified by Chriſtians. Whereas at Philippi, where no Diſciples were as yet, Paul is ſaid cAct. 16. 12. 18.to go on The Sabbath, to the place, where the Iewes were wont to pray, after he had bin there certaine daies. For what neede had the Chriſtians being none but themſelues, to neglect the Lords day, for the Iewes Sabbath? Thirdly, note that it is ſaid; EueryEvery first day. 1. Cor. 16. 2. and conſider whether there be any probability, that the Apoſtle would hauehave them come together eueryevery Saturday. If not, it followeth neceſſarily, that by The first day of the weeke Sonday is vnderſtood.
In 1. Cor. 16. 1. 2. we are yet further to conſider, that the Apoſtle ſaith; As I hauehave ordained in the Churches of Galatia, which argueth Generality, and EueryEvery first day, which argueth Perpetuity. So that by this place, holy aſſemblies vponupon Sonday may ſeeme, as generall in thoſe times, ſo confirmed for euer, by a preceptiue exhortation. For as in this ſpeech d2. Tim. 2. 19.Let eueryevery one, that calleth on the name of Christ, depart from iniquitie, a preceptiue exhortation to call on the name of Chriſt, is implied, howſoeuer only departing from iniquity bee expreſſely commaunded. So in this ſpeech deliuered by an Apoſtle, EueryEvery first day of the weeke let eueryevery one of you put aſide, is implied a preceptiue exhortation, to come together vponupon the firſt day of the weeke, howſoeuer only putting aſide be expreſly commanded.
If it be obiected, That theſe meetings were only to gather for the Saints, I deny it. For it is ſaid, Act. 20. 7. That the Diſciples came together to break bread, which importeth other holy exerciſes. Againe, If no more were vnderſtood than expreſſed, then Chriſtians cōfirmed in the faith, were leſſe religious vponupon their ſetled and ſanctified holy day, than they were ordinarily, if not eueryevery day, at their firſt enterance into their holy profeſſion. For then they mette together eAct. 2. 42. 46.not only to breake bread, but vntounto doctrine alſo, and prayers. Laſtly, The Apoſtle, who was ſo zealous to ſanctifie the Lords day at Troas, would (no doubt) reproue in this place ſo great neglect of The Lords day, if ſuch a matter were then to be ſuppoſed.
As for Reuel. 1. 10. if nothing elſe were vrged, but the conſideration of the two former places, it doth ſufficiētly appeare, that by The Lords day is meant The first day of the weeke (now called Sonday) according to the iudgement of all the learned. Againſt which ſtreame to ſtriue, by making a doubt without reaſon (at leaſt probable) is to bewray a proud conceipt of a priuate opinion. But howſoeuer this be ſufficient, yet for the godly their ſake, I will ſay ſomewhat more than inough.
It is the iudgement of the learned (and I ſee nothing to the contrarie) That as Paul praying in the Temple *Act. 22. 17fell into a traunce; ſo Iohn ſanctifying the Lords day, was rauiſhed in ſpirit. If ſo, how can we imagine, That Iohn baniſhed fReuel. 1. 9in the iſle Patmos, hauing no cauſe to cōſtraine him, nor occaſion to induce him, ſhould rather ſanctifie the Iewes Sabbath, than the Chriſtians holy day? Againe, If we find theſe titles, Our Lord, or The Lord, ſo attributed to the Sonne, that he is called g1. Tim. 6. 14. 15.The Lord of Lords, and by the title Lord h1. Cor. 12. 4. 5. 6. Epheſ. 4. 4. 5. 6.diſtinguiſhed from the Father, and the Holy Ghost, ſo that in few (if any) places of the new Teſtamēt it is applied diſtinctly, by way of title, to any but to the Sonne, will any who ſaith Ieſus is the Lord (ſpeaking by the Spirit of God) make any doubt that by The Lords day is meant that day, which was eſpecially ſanctified to the honor of Chriſt? And will any Chriſtian conſidering that which is ſaid, be yet doubtful, whether that were Sonday, or no? Laſtly Beza in his note vponupon 1. Cor. 16. 2. reporteth, That, in one Greeke copy, theſe very words, The Lords, be added to EueryEvery first day. Which ſheweth manifeſtly, That not the Iewes Sabbath, but The first day of the weeke was called The Lords day.
If then in 3. places of holy Scriptures written by 3. holy men inſpired by the Holy Ghost (of whom Luke was an Euangelist, Paul and Iohn Apoſtles) we finde, The first day of the weeke (according to the computation of the Iewes) now called Sonday, ſanctified to the worſhip of God, yea ſo, That Paul waited for it at Troas, and doth preceptiuely exhort the ſame (though by implication) to be ſanctified eueryevery weeke amongſt the Corinthians, as in other places; and it obtained the name of The Lords day, as being ſpecially ſanctified to the honor of our Sauiour, wee may conclude, That it appeareth by the Word, That the Lords day called Sonday, was confirmed by the Apoſtles practiſe, and preceptiue exhortation.
Now the Minor, or aſſumption of the former ſyllogiſme is manifeſted, I am to confirme the ſequele of the Maior, or propoſition. Wherein two things are to bee proued. 1. That The Lords day was not eſtabliſhed by the ordinarie authoritie of the Church. And 2. That it was eſtabliſhed by the Diuine authoritie of our Sauiour Christ. The reaſon of both is; becauſe it was eſtabliſhed by the Apoſtles.
The former (though euident by that which is ſaid) will yet further appeare; If we grant, That the Primitiue Church attributed as much to the Apoſtles, who firſt i1. Cor. 3. 6. 10.planted the ſame, and (for the performance of that worke of God) were kAct. 2. 4.indued with extraordinary gifts, inſpired by the Holy Ghost, & inſtructed l& 1. 3.by Christ 40. daies after his reſurrection, as Iſrael did to Moſes their Law-giuer. But while Moſes liued the Iſraelites tooke all their directions from him; yea ſo, That not only in difficult caſes mLeuit. 24. 11. 12. Num. 15. 32. 33. & 27. 1. 2.of blaſphemy, Prophaning the Sabbath, and Daughters inheritance, not formerly ruled by Moſes, they came to him to know the minde of the Lord; but alſo in all things about the Tabernacle nExod. 31. 3. 6. & 39. 37. 42. & 25. 38. 40.euen to a paire of ſnuffers, the worke-men, though miraculouſly inſpired with cunning, were altogether directed by him, who had his inſtructions immediately from GOD. Can we then thinke That the Diſciples came together eueryevery firſt day of the week of themſelues, though by generall conſent, without the authoritie of the Apoſtles ſo directing them? If they had attempted ſuch a thing, how could they hauehave anſwered this queſtion, o1. Cor. 14. 36. 37.Came the word of God out from you? A queſtion made by the Apoſtle in a ſuppoſition, that the Corinthians miſliking Pauls directiōs touching ſilēcing tongues without interpretation, and women in the Churches, would happily ſay, That they were of another opinion. So that it importeth this reply. But I pray you conſider, that the Apostles are the first teachers of the Church, hauing receiued their instructions, either immediatly frō Christ his mouth, or by reuelation, therefore the Church is to be ordered by them. If then worke-men, cunning by inſpiration, could not make a paire of ſnuffers without Moſes his direction, nor the Church in Corinth, by it owne authority, permit the manifeſtation of the extraordinary gift of the ſpirit to be in their publique aſſemblies without interpretatiō, could The Lords day (a matter of ſo great regard) bee eſtabliſhed without the authoritie of the Apoſtles?
Againe, Whereas the Apoſtle hauing reproued certaine male vſages amongſt the Corinthians, and taken ſome order for reformatiō of ye abuſe of LoueLove feaſts, which were of good vſe at the firſt, but tending, at laſt, to the prophaning of the Lords Supper, cōcludeth thus, p1. Cor. 11. 34.Other things wil I ſet in order, when I come: Is it not euident, that ye Church could do litle, or nothing, much leſſe eſtabliſh Sonday to bee the Lords day, without Apoſtolique authoritie? Laſtly; If Titus an Euangelist qTit. 1. 5.could not reforme Creta, nor ordaine Elders, but as he was appointed by Paul, I ſee not but that all things in the Church were ordered and ordained by the Apoſtles. If by the Apoſtles, then by Chriſt. Which is the ſecond point in the Maior now to be proued.
If we receiue the writings of the Apoſtles, as the Word of God, why not their conſtitutions accordingly? I meane not vnwritten verities, or rather the very lies of Antichriſtian Papiſts, but ſuch ordinances, as are mentioned and commended in the Word. For the Apoſtles were rAct. 1. 2. 8. & 22. 15.choſen, and faithfull witneſſes of thoſe things, which they hauehave heard and ſeene; and (no doubt) as faithfull s1. Cor. 7. 25 1. Tim. 3. 14. 15.in all the houſe of God, as Moſes was about the Tabernacle, and in gouerning Iſrael: But Moſes did not direct the worke-men to make any thing, no not a paire of ſnuffers, but according to the patterne, which he ſaw in the mount, and in the ſaid caſes of tLeuit. 24. 12. 13. Num. 15. 34 35. & 27. 5 6.Blasphemy, Prophaning the Sabbath, and Daughters inheritance anſwered not of himſelf, but conſulted with God. Therfore the Apoſtles did not preſcribe ordinances, but with ſuch authority, that Paul (and ſo all) might ſay, u1. Cor. 11. 23.I hauehave receiued of the Lord (to wit Christ) that which I hauehave alſo deliuered vntounto you. But what neede theſe inferences? Doth not the Apoſtle charge *& 14. 37.EueryEvery man that thinketh himſelfe to be a Prophet, or ſpirituall, to acknowledge that the things hee writeth to them, are the Commandements of the Lord? If the things which he then writ, viz. Directions about Prophecy, Speaking with ſtrange tongues, and Silence of women in the Church, were the Commandements of the Lord, can we thinke him to be a true Prophet, and ſpirituall indeed, who perceiuing The Lords day to hauehave been eſtabliſhed by the Apoſtles, will not acknowledge it to be a Commandement of the Lord?
If it bee demaunded, when our Lord commanded his Holy day: I anſwere; The faithfulnes and credit of the holy Apoſtles, are ſufficient to perſwade an humble Chriſtian to receiue it as the Lords ordinance; though it be not certainly knowne when Chriſt did ordaine it. But it is probable that he gaue commandement concerning the ſame, within thoſe 40. daies after his reſurrection. When (as it is written xAct. 1. 2. 3in expreſſe words) he gaue, through the Holy Ghost, Commandements vntounto the Apostles, whom he had choſen, and ſpake of thoſe things which appertaine to the Kingdome of God. Now doth it not eſpecially appertaine to the kingdome of God, that Chriſtians ſhould ſanctifie their Lords day, wherein y1. Cor. 1. 23. 24.Christ crucified, z1. Tim. 3. 16.The mystery of godlines, and aMat. 1. 21.Sauiour of the world ſhould be *Act. 10. 42. 43.preached, as well as the Iewes had their Sabbath, on which Moſes, A ſchoole master bGal. 3. 24to Christ, and A minister of the Letter c2. Cor. 3. 6.which killeth was dAct. 15. 21.preached?
Againe, If in thoſe 40. daies Chriſt eEph. 4. 8. 10. 11.appointed what Miniſters ſhould teach his Church for euer; how can it be, but that thē alſo he appointed ſome Sabbath, wheron they ſhould ordinarily performe the worke of their miniſterie, as hee was wont fLuk. 4. 16.to do himſelfe? Seeing it is prophecied, gPſal. 110. 2. 3.That ye power of his rod ſhould be ſuch, that His people ſhould come willingly at the time of aſſembling his army in holy beauty. Seeing his Father (whoſe works *Ioh. 5. 19.he imitateth) appointed hLeuit. 16. 2. 29.as an high Prieſt, ſo a time, when (once in a yeere) he ſhould enter into the Most holy place; and as other Prieſts, iExod. 29. 44. 38.ſo morning and euening ſacrifices; and conſidering it is written kEccleſ. 3. 1.To eueryevery purpoſe vnderunder heauen there is an appointed time.
Laſtly; If the Sonne be like his Father, as in teaching his Apoſtles 40. daies (for ſo long lExod. 24. 12. 18. & 39. 42.was Moſes with the Father vponupon the mount) ſo in ſpeaking thoſe things which appertaine to the kingdome of God, as his Father taught Moſes al things belonging to the furniſhing of the Tabernacle; and If the Sonne be like his Father in ſanctifying a day to his owne honor, as hath been declared, Why may not Chriſtians beleeue, that Chriſt ſanctified The Lords day within thoſe 40. daies, as the Father mDeut. 9. 9confirmed The ſeuenth day in thoſe 40. daies, that Moſes was with him on the mount? And the rather, becauſe it is te be obſerued, That the Diſciples nIoh. 20. 19. 26.aſſembled the two firſt daies of the two weeks immediatly following Christ his reſurrection; and that our Lord, not only of purpoſe ſanctified both thoſe aſſemblies with his holy and miraculous preſence, but alſo (immediatly before his Aſcenſion) commanded his Apoſtles oAct. 1. 4. 5. 7. 9.to wait, a few daies, for the promiſe of the Father; Which (by his prouidence, in whoſe power bee times, and ſeaſons, as Chriſt affirmed euen in this caſe) was fulfilled pMark. 16. 1. 2. Leuit. 23. 15. 16. Act. 2. 1. 4. 14.vponupon a Sonday; and at the ſame time the Apoſtles firſt began the execution of their miniſtery, and preached Chriſt publiquely: But publique preaching qNum. 10. 7. 8. Iſa. 58. 1. Ezech. 44. 23. 24. Act. 23. 14. 42.is a ſpeciall worke of the Sabbath day. It may therefore bee gathered, That Chriſt appointed his Apoſtles to ſanctifie Sonday, whereon he would manifeſt himſelfe r& 1. 6. 7. 8to be King of Iſrael, as his Father inſtituted A ſeuenth day, as on which, he was manifeſted to bee GOD of heauen and earth.
To conclude, If Saturday were made common, not by man, but by God himſelfe, and that not for a Ceremony, but for ſome other cauſe; If God ſanctified a Sabbath as well to Chriſtians, as to Iewes; If eueryevery ordinance of Chriſt were an ordinance of God; If Chriſt were as faithfull in all his owne houſe, as Moſes about the Tabernacle; If Chriſt came to fulfill the fourth Commandement, which preſcribeth one day of ſeuen; If the Church of God bee not eaſily to bee condemned as neglecting the ordinance of God in ſanctifying Sonday for many hūdred yeeres; If Christ were like his Father in ſanctifying that day to his owne honor, whereon he was declared to be the Sonne of God, and King of Iſrael, to wit Sonday; If the day be ſo appointed, that the Creator is glorified with the Redeemer; If it appeare by the Word, that the firſt day of the week was confirmed by the Apoſtles practiſe, and preceptiue exhortation; If by the firſt day of the week be meant that day wheron Chriſt did riſe againe, and that was Sonday; If in the Word Sonday be called The Lords day to the honour of Chriſt our Lord; If the warrant of Sonday conſiſteth not in the ordinarie authoritie of the Church, becauſe it was eſtabliſhed by the Apoſtles; If eueryevery ſpirituall man be to acknowledge the ordinances of the Apoſtles, to bee the ordinances of the Lord; and If the Apoſtles were informed by Chriſt touching the Lords day within thoſe 40. daies after his reſurrection: I may ſafely hold this my Poſition; The Lords day, commonly called Sonday, is an ordinance of God.